The verdict of the

quran and sunnah

The verdict of the

quran and sunnah

In reply to the booklet:

Faisalah Ap Karein
[Judge for Yourself]

Islam International Publications

Tilford, Surrey

The Verdict of the Holy Quran and Sunnah

An English rendering of:
Faisalah Quran-o-Sunnat ka Chalei Ga, Kisi Airay Gharay ka Nahin
Translated from Urdu into English by: Naveed Ahmed Malik
First published in Urdu in UK: 1991
First English translation published in UK: 2013
Islam International Publications Ltd.
Published by:
Islam International Publications Ltd.
Islamabad, Sheephatch Lane
Tilford, Surrey GU10 2AQ
United Kingdom
Printed in UK at:
Raqeem Press
Islamabad, Tilford, Surrey

For further information you may visit www.alislam.org

ISBN 978-1-84880-076-2

Contents
Preface......... ..................................................................... vii
The Verdict Shall be Based Upon the Holy Quran and
Sunnah ................................................................................ 1
The True Significance of Exalting the Throne of the
Promised Messiahas............................................................ 7
The Status of the Promised Messiahas ............................. 11
The Second Advent of the Holy Prophet Muhammadsa13
The Limits of Spiritual Progression .................................. 19
Greater in Status than Before .......................................... 23
Contextualizing Halal and Haram .................................. 27
Revelations Regarding Qadian Misrepresented ............ 29
The Progeny of Hadrat Fatimahra .................................... 35
Concluding Comments ...................................................... 41
System of Transliteration ................................................. 47
Glossary............................................................................ 51
Index......... ....................................................................... 53

Preface

In 1991, the Ahmadiyya Muslim Community published an Urdu

booklet entitled, Faisalah Quran-o-Sunnat ka Chalei Ga, Kisi
Airay Gharay ka Nahin. The present work, The Verdict of the Holy
Quran and Sunnah is an English rendering of that booklet. The
original work was written as a point-by-point rebuttal of numerous
allegations levelled against the Community in a booklet published
by Majlis Tahaffuz-e-Khatm-e-Nubuwwat entitled, Faisalah Ap
Karein [Judge for Yourself].
Abdut-Rahman Yaqub Bawa, a maulavi of the Deobandi sect
and author of that booklet, records statements of the Promised
Messiah, Hadrat Mirza Ghulam Ahmadas of Qadian, his Khulafa
(Successors), and other Ahmadi Muslims out of their context in
order to attack the Community. He does so, ostensibly, to defend
the honour of the Holy Prophet Muhammadsa. Ironically, however,
scholars at an historic debate held in Jhang, Pakistan, concluded
that it was Bawa Sahibs own sect of Deobandis that was judged to
be most in contempt of the high status of the Holy Prophet
Muhammadsa.

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A Review of the Booklet Faislah Ap KareinJudge for Yourself

Judge for Yourself focuses its attacks primarily on Ahmadi

beliefs concerning the status of the Holy Prophet Muhammadsa.
Most of its content alleges that Ahmadis believe that the status of
the Promised Messiahas was higher than that of the Holy Prophet
Muhammadsa (God-forbid), which is an unthinkable notion for
Ahmadis. It also alleges that Ahmadis believe Qadian is mentioned
in the Holy Quran; the Holy Prophetsa ate food that is haram
(unlawful); and that the Promised Messiahas insulted the blessed
progeny of the Holy Prophetsa.
The present work, The Verdict of the Holy Quran and Sunnah,
effectively responds to these allegations, and in doing so,
definitively exposes the tactics of Bawa Sahib as deceitful, and the
beliefs of his own elders as patently un-Islamic. It is a must read for
Ahmadis and non-Ahmadis alike, who wish to learn not just who is
on the path of truth, but also who is most certainly not.
The English translation was rendered by Naveed Ahmed Malik
and assisted by Khawar Mumtaz (Kuwait). Valuable service was also
offered by Amir Mahmood Rana (Bahrain), Naeem-ud-Din Tahir
Mahmood, Luqman Tahir Mahmood and Ayyaz Mahmood Khan.
May Allah the Almighty reward them all abundantly. Amin.

Munir-ud-Din Shams
Additional Wakilut-Tasnif
London, August 2013

The Verdict Shall be Based Upon

the Holy Quran and Sunnah

Majlis Tahaffuz-e-Khatm-e-Nubuwwat Multan has published a

leaflet entitled, Faisalah Ap Karein [Judge for Yourself]. This leaflet
is authored by Abdur-Rahman Yaqub Bawa. Before answering the
objections raised in this leaflet, we would like to relate an
interesting event, as a preface, to give some context for our readers.
A historic debate took place in Jhang [The Punjab, Pakistan]
between the members of the Deobandi [Muslim] sect and other
Muslims on the topic of Who is in contempt of the high status of
the Holy Prophet Muhammadsa. This debate took place under the
watchful eyes of the Government. Both parties, desiring impartial
judgment, agreed upon certain knowledgeable and wise people to
serve as arbitrators. Moreover, a statement was written and signed,
witnessing that parties will accept the verdict of the respected
arbitrators. The debate took place peacefully and orderly under the
protection of the police in Bangla Knoll. The respected arbitrators,
taking God as their witness, stated with humbleness and humility
that it was necessary for them to carry the unpleasant task of
expressing their verdict. And in the presence of both parties, they
were unanimous in their written verdict that it was the Deobandis

A Review of the Booklet Faislah Ap KareinJudge for Yourself

who were in contempt of the lofty status of the Holy Prophetsa. For
details, see the publication Munazarah Jhang, published by the
Faridiyyah School, Sahiwal [The Punjab, Pakistan]. An image of
the actual verdict is given on page 294 of that publication. Today,
these same Deobandisalready proven guilty of insolence towards
the Holy Prophetsaare accusing the lovers of the Holy Prophet
Muhammadsa of insolence.
Respected readers, we now proceed to assess the validity of each
and every accusation, and then follow-up with our response.


The Promised Messiahas writes in Arabic:

(Ijaz-e-Ahmadi, p. 71, Ruhani Khazain, vol. 19, p. 183)

Bawa Sahib has translated the above Arabic couplet of the Promised
Messiahas as follows:
For [the Holy Prophetsa] the sign of a lunar eclipse was
manifested,
And for me both lunar and solar eclipses have been
manifested. How, then, can you persist in denial?
Bawa Sahib is so blind at heart that he is unable to see to whom he
is actually objecting. In reality, his objection applies to a Hadith of
the Holy Prophet Muhammadsa. All religious scholars know that

The Verdict of the Holy Quran and Sunnah

both the lunar and solar eclipses were prophesized by the Holy
Prophet Muhammadsa, not by the Promised Messiahas. All scholars
also know that a lunar eclipse took place at the time of the Holy
Prophet Muhammadsa. The Promised Messiahas has presented it as
an evidence of the truthfulness of the prophecy of the Holy
Prophetsa, and no Ahmadi scholar has ever given it a different
connotation. Bawa Sahib fails to realize that this prophecy of the
Holy Prophet Muhammadsa has been preserved as a shining verity
for the past 1,400 years. No religious thinker has ever raised the
objection that, since only a lunar eclipse occurred for the Holy
Prophet Muhammadsa, why should both the sun and moon be
eclipsed for the Promised Mahdi, which would then somehow give
the Mahdi superiority over the Holy Prophet Muhammadsa. It is
only Bawa Sahibs odd thinking that conjured up this novel
allegation, in order to prove that the Promised Messiahas has
presented this as a sign of his own superiority over the Holy
Prophet Muhammadsa. If this does not show that Bawa Sahibs
intentions are crooked, then what does? On the surface, these
attacks seem to be on the Promised Messiahas, but in reality he is
attacking the firmly established religious precepts that bear the seal
of the Holy Prophet Muhammadsa himself.
A large number of ulema had accepted the Hadith containing
the prophecy of lunar and solar eclipses, and prior to the claim of
the Promised Messiahas the prophecy of the lunar and solar eclipses
was very well-known in the subcontinent. Only after the advent of
the Promised Messiahas did the ulema start to label this as a saying
of Hadrat Imam Baqirrh. This is so that they can recuse themselves
of the obligation to accept the Promised Messiahas, considering that
the lunar and solar eclipses did take place on their appointed dates,

A Review of the Booklet Faislah Ap KareinJudge for Yourself

during the lifetime of the Promised Messiahas, in 1894 and again in

1895.
The obligation of accepting the Promised Messiahas is another
subject in and of itself. Presently, the point under consideration is
the notion that two eclipses rather than one (to show his
superiority) cannot be attributed to the Promised Messiahas.
Even if this prophecy is not to be accepted as a Hadith of the
Holy Prophet Muhammadsa, it is still well-established as a prophecy
of Hadrat Imam Baqirrh, who passed away more than 1,200 years
ago. Hadrat Muhammad Ibni Ali al-Baqirrh was the grandson of
Hadrat Imam Husainra and the son of Imam Zainul-Abidinrh.
Millions of Shia Muslims consider him an Imam. He was raised
amongst the family members of the Holy Prophet Muhammadsa.
His method of relating events did not include the citation of the
entire chain of narrators; rather, he would simply relate to others
what he had heard. That is why we cannot judge traditions related
by him using the traditional standards of verification. Instead,
keeping in mind the high status and ranking of his dignified
personage, as well as his good deeds and piety, whatever he
attributes to the Holy Prophet Muhammadsa should be given due
consideration. Now whether or not Bawa Sahib accepts it, millions
of Shia Muslims are bound to accept this tradition of Imam Baqirrh,
and a number of Sunni scholars give weight to this tradition as well.
No matter how hard Bawa Sahib tries to twist the facts, he cannot
deny the reality that Hadrat Mirza Ghulam Ahmadas, the Promised
Messiah and Mahdi, did not make this prophecy. If it was made by
someone other than the Holy Prophet Muhammadsa, then it would
have been Hadrat Imam Baqirrh. So then the question is whether or

The Verdict of the Holy Quran and Sunnah

not Hadrat Imam Baqirrh related this tradition in order to show the
Imam Mahdis superiority over the Holy Prophetsa.
It must also be noted that this tradition can be found in the
book of Hadith entitled, Sunan Ad-Dar Qutni, which is highly
regarded by Sunni scholars.
Further, Bawa Sahib has shown us here some glimpses of his
dishonesty as well, seeing as just two couplets later, in the same
poem, the Promised Messiahas writes:

How can the shadow be different from its principal;

Therefore, the light that shines in him, shines upon
my face as well.
(Ijaz-e-Ahmadi, p. 71, Ruhani Khazain, vol. 19, p. 183)

The Promised Messiahas further states:

Whatever signs appear in my support are, in fact, all miracles of
the Holy Prophetsa. (Tatimmah Haqiqatul-Wahi, p. 35, Ruhani
Khazain, vol. 22, p. 469)

To conclude, while these aforementioned texts of the Promised

Messiahas are decisive on this matter, Bawa Sahib goes about hiding
them from the simple-minded public. In view of his blatant
dishonesty, all his objections lose their credibility.

The True Significance of

Exalting the Throne of
the Promised Messiah as

Bawa Sahib makes the following revelation of the Promised

Messiahas the basis for his objections:

Many thrones have descended upon the earth but your throne has
been placed above all others. (Haqiqatul-Wahi, Ruhani Khazain,
vol. 22, p. 89)

Drawing from this, Bawa Sahib alleges that the Promised Messiahas
claims that his takht [throne] wasGod forbidexalted above the
throne of the Holy Prophet Muhammadsa.
Readers will note that nowhere does the Promised Messiahas
mention the Holy Prophet Muhammadsa in this statement. Bawa
Sahibs claim is akin to misinterpreting the following verse of the
Holy Quran in which the Jews are addressed:

A Review of the Booklet Faislah Ap KareinJudge for Yourself

1

I exalted you above the peoples.

Someone may claim, by virtue of this verse, Since the Jews have
been favoured as above the peoples, this includes the Muslim
people as well. One can only ask such twisted-minded people to use
their reason. Certain statements relate to a particular age, or are for
limited periods of time. Similarly, certain matters are omitted or
implied in an eloquent address. An educated person can glean the
true meanings of such statements, but to take such writings and
apply meanings to them which are absolutely wrong is contrary to
honesty. Whatever exaltation the Bani Israil [Children of Israel]
attained to in the Holy Quran was to be for a limited time, not for
eternity; and this is something all Muslims and non-Muslims can
comprehend.
Similarly, the revelation mentioned by the Promised Messiahas
belongs to a specific age, and the throne of the Holy Prophet
Muhammadsa was never included in the period of time referred to
in this revelation. The explanation of this revelation is, however,
mentioned in another revelation of the Promised Messiahas,
wherein he was told by Allah that:

(Arbain, no. 2, Ruhani Khazain, vol. 17, p. 353)

Surah al-Baqarah, 2:48

The Verdict of the Holy Quran and Sunnah

This revelation is similar to the revelation, Many thrones have

descended upon the earth, but your throne has been placed above
all others. The only difference is that the Promised Messiahas
provides a clear commentary about this revelation in his own
words. After reading it, every fair-minded person will be satisfied
that neither in the exaltation mentioned here, nor in the
aforementioned prophecy was thereGod forbidany
comparison being made at all to the Holy Prophet Muhammadsa.
Indeed, such a comparison is tantamount to blatant heresy
according to the Ahmadiyya Muslim Community. Now let us look
at the explanation put forth by the Promised Messiahas in Urdu:

I have exalted you above all the people of your time. (Ibid.,
p. 364)
Hence, in the presence of this explanation by the Promised
Messiahas, attributing any other meaning to him is patently
unjustified.

The Status of
the Promised Messiah as

Bawa Sahib raises an objection to the following excerpt from

Hadrat Mirza Bashir Ahmadsra book, Kalimatul-Fasl:
Each and every Prophet is given excellences according to his
capacity and mission. Some are given more and others less, but the
Promised Messiahas was bestowed prophethood only after he
attained the sum total of excellences of the prophethood of
Muhammadsa, and he became capable of being called a zilli nabi [a
Prophet by way of reflection]. Hence, the title of zilli nabi did not
set him back, but moved him so far forward that it brought him
into the companionship of the Holy Prophet Muhammadsa.
(Kalimatul-Fasl, p. 113)

It is well known that the Urdu phrase pehlu mein kharha hona
used for companionship, in the above citation is an idiom
employed in divine scriptures that in no way implies equality in
status. To indicate equality, the appropriate Urdu terms are hamm
martabah [alike in status] or hamm pallah [equal in rank]. It seems

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that Bawa Sahib is either unaware of these idiomatic expressions in

Urdu, or he is purposely misleading the public.
Being in the companionship of someone denotes closeness, not
equality in spiritual status. Just like a child that stands by the side of
his father, in the same vein, nearness has been represented in the
Gospels, wherein it is written that Prophet Jesusas sat at the right
hand of God. (For details see: Matthew 26:64; Mark 16:19; Luke
22:69; etc.)
The words of Hadrat Mirza Bashir Ahmadra cannot be cited as
an argument against the Ahmadiyya Muslim Community. Further,
those who acquainted with his writings know well that he would
never envisage the status of the Promised Messiahas as equal to that
of the Holy Prophet Muhammadsa; rather, he believed any such
thought tantamount to kufr [disbelief].
Hence, companionship refers only to nearness to the Holy
Prophet Muhammadsa. Whereas others followed at some distance
behind the Holy Prophet Muhammadsa, Allah the Almighty
ordained that the Imam Mahdion account of his perfect
followership and sincerityshould attain a nearness to him like
that of an excellent student who walks alongside his teacher; or like
an obedient son who feels elated walking alongside his father. In
effect, the Promised Messiahas received the privilege of standing
alongside the Holy Prophet Muhammadsa. If this is objectionable,
then the belief that Jesusas is sitting at the right side of God is cause
for far greater objection.

The Second Advent of

the Holy Prophet Muhammad sa

Bawa Sahib has quoted the following statement, from page 105 of
Kalimatul-Fasl:
In the present condition, does any doubt remain that in Qadian,
Allah the Exalted again sent down Muhammadsa so as to fulfil His
promise?

This is actually a testimony to the greatness of those prophets for

whom a second advent is ordained, as stated by Hadrat Shah
Waliullah Muhaddith Dehlvirh:

(Hujjatullahil-Balighah, vol. 1, ch. Haqiqatun-Nubuwwati Wa Khawasuha)

That is, the Prophet highest in rank is one who has a second
advent; and the intention of Allah the Exalted for this second

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advent is that he may cause to bring the people out of every kind
of darkness into light and that his people be the best of the
ummah, established for the benefit of the mankind. Hence, his
first advent would also include the purpose of the second.

So in this way too [i.e. a second manifestation], the Holy Prophet

Muhammadsa received the highest rank, greatness and an esteemed
status. Allah the Almighty Himself, whilst promising the second
advent of the Holy Prophet Muhammadsa, says in the Holy Quran:

He it is Who has raised among the Unlettered people a

Messenger from among themselves who recites unto them
His Signs, and purifies them, and teaches them the Book and
wisdom, although they had been, before, in manifest
misguidance; and among others from among them who have
not yet joined them. He is the Mighty, the Wise. (Surah alJumuah, 62:34)
Hadrat Abu Hurairahra relates that when Surah al-Jumuah was
revealed to the Holy Prophet Muhammadsa, he and other
Companionsra were sitting near the Holy Prophetsa. Abu Hurairahra
humbly asked, O Prophet of Allah, who are these people of the
latter days? The Holy Prophet Muhammadsa did not answer and
kept quiet. Again the same question was asked and again the
Prophetsa remained silent. When the same question was asked a

The Verdict of the Holy Quran and Sunnah

15

third time, the Holy Prophet Muhammadsa placed his hand on the
shoulder of a companion named Hadrat Salman al-Farsira and said:

(Sahih al-Bukhari, Kitabut-Tafsir, Tafsir Surah al-Jumuah)

That is, even if the faith were to ascend to the Pleiades, a man from
among them [i.e. the people of Persia] would bring it back.
It is worth noting that the question put to the Holy Prophet
Muhammadsa was simply who are the akharin [people of the latter
days], and yet the answer he gave was very comprehensive. He said
that when faith would depart from this world, a man of Persian
origin would bring it back to earth. In other words, when a man
from among the people of Persia revives the faith, the people who
believe in him and follow him would be the people of the latter
days. They would be the ones deserving the title of minhum [from
among them], which means that they will be counted among the
Companions of the Holy Prophet Muhammadsa.
This verse contains a prophecy of the coming of a Prophet in
the latter days who would be a manifestation of the second coming
of the Holy Prophet Muhammadsa. If that were not the case, then
there would have been no reason to name a people who were to be
born after the Holy Prophet Muhammadsaand would thus never
see himas the Companions of the Holy Prophetsa.
We advise people whose thinking is in line with Bawa Sahibs to
take heed: criticizing the promises of Allah the Almighty is not just
ignorance; rather, it is tantamount to severe disobedience to Him.

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The prophecy of the second advent of the Holy Prophet

Muhammadsadestined to take place by way of reflectionwas to
be fulfilled in the person of the Promised Mahdias, who was to bring
the faith back to this world. It was he who was the one whom our
sages called the complete reflection of our lord and master, the
Holy Prophet Muhammadsa. He was his shadow, the reflection of
his light, and to such a degree that his inner conscience became the
same as that of Hadrat Muhammadsa. The following three examples
prove this point clearly.
First, Hadrat Imam Abdur-Razzaq Kashanirh says:

(Sharah Fususil-Hikam, printed in Egypt, p. 52)

That is, the Mahdi who will come in the latter days will be a
follower of the Shariah of the Holy Prophet Muhammadsa. Except
for the Holy Prophetsa, all the other Prophets and saints (auliya)
would be followers of the Mahdi, because his inner self (batin) is
the inner self of the Holy Prophet Muhammadsa.
Hadrat Imam Abdur-Razzaq Kashani rh has declared the inner
self of the Imam Mahdias to be the inner self of the Holy Prophet
Muhammadsa; and in doing so, declares him to be the reflection, zill
and buruz of the Holy Prophet Muhammadsa.
Second, Hadrat Shah Waliullah Muhaddith Dehlvirh, in his
book, al-Khairul-Kathir, writes:

The Verdict of the Holy Quran and Sunnah

17

That is to say, it is the right of the coming Messiah in the ummah of

Muhammadsa that he be the reflection of the Holy Prophetssa light.
People think that when the Messiah descends onto the earth he will
be just an ummati [follower]. This is not so. Rather, he will be the
complete elucidation of the comprehensive name Muhammad and
his second advent. Hence, there is a great difference between him
and an ordinary ummati.
In this statement, Hadrat Shah Waliullahrh recognizes the
coming Messiah as a complete reflection of the Holy Prophet
Muhammadssa light and his perfect shadow.
Finally, Sheikh Muhammad Ikram Sabri writes:

(Iqtibasul-Anwar, p. 52, with reference to Bayanul-Mujahid, p. 150)

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In other words, it was none other than the Holy Prophet

Muhammadsa who appeared as Adamas at the very beginning of life
on earth; meaning, the spirituality of the Holy Prophet
Muhammadsa was manifested in the form of buruz [spiritual
reappearance] in the person of Hadrat Adamas. And it was none
other than the Holy Prophet Muhammadsa who was to appear in
the latter days in the form of Khatamul-Wilayat [the Seal of
Sainthood] as the Imam Mahdi. In this way, the spirituality of the
Holy Prophet Muhammadsa would be reflected and manifested in
the Mahdi.
Hadrat Mirza Bashir Ahmadra mentions this same promise in
his book, Kalimatul-Fasl. If this is objectionable, then the objection
does not lie with Hadrat Mirza Bashir Ahmadra, but with God
Himself who promised this in His Holy Book.

The Limits of
Spiritual Progression

Bawa Sahib has falsely attributed the following statement to

Khalifatul-Masih II [Second Successor to the Promised Messiah]
Hadrat Mirza Bashirud-Din Mahmud Ahmadra, in order to
establish that the Ahmadiyya Muslim CommunityGod forbid
disrespects the glory of the Holy Prophet Muhammadsa. It is alleged
by Bawa Sahib that the following statement is from the newspaper
Al-Fazl, July 17, 1922:

It is absolutely true that every person can progress and attain a

higher and higher status, even beyond that of Muhammad, peace
and blessings of Allah be on him.

This statement is neither in the Al-Fazl of July 17, 1922 nor

anywhere else. This lie and utter fabrication of Bawa Sahib is of the
sort upon which blatant liars always rely. Bawa Sahib proves he is a
master of fabrication and dishonesty: he not only attributes false

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statements to others, but also makes tall claims of his statements

being irrefutable.
In reality, Hadrat Khalifatul-Masih IIra, to whom this statement
was attributed, held no other belief about his holy master, the Holy
Prophet Muhammadsa, than this:
Neither has any mother ever given birth to a child, nor will a child
be born until the Day of Judgment, who can be greater than
Muhammadsa, the Messenger of Allah. (Friday Sermon delivered
by Hadrat Khalifatul-Masih IIra, February 11, 1944, published in
The Al-Fazl Daily, Qadian, June 16, 1944. p. 8, vol. 22, no. 39)

This is also the belief of Ahmadiyya Muslim Community, but take

note of how Bawa Sahib twists matters with his lies. The reference
that he gives in Al-Fazl also mentions the same belief as the one
above by Khalifatul-Masih II, which is that no one can surpass the
status of Holy Prophet Muhammadsa. He states:
We say that God Almighty has not restricted anyone from
surpassing the status of the Holy Prophetsa. If anyone has the will
to do so then he can try, but he will not be able to do so, because
no one is capable of offering the sacrifices that have been offered
by the Holy Prophetsa.
It is obvious that the possibility of surpassing is different from
actually surpassing. The possibility of surpassing only means that
every person has the opportunity to advance, and that the path is
not closed, but rather open for anyone; however, since no one has
exceeded the status of the Holy Prophetsa, this establishes that no
one else can display the love of Allah that has been exemplified by

The Verdict of the Holy Quran and Sunnah

21

the Holy Prophetsa. Ordinary people aside, not even Hadrat

Ibrahimas, Musaas and Isaas [Abraham, Moses and Jesus] could
demonstrate that ability.

Elaborating further on the same topic, Hadrat Khalifatul-Masih IIra

states:
If someone asks me whether anybody can achieve a status higher
than the Holy Prophetsa, I tell them that Allah has not closed that
door. But show me a man who can move faster than the Holy
Prophetsa on the path of achieving nearness to God.
Something hypothetically happening is clearly different than it
actually happening. Allah tells the Holy Prophetsa in the Holy
Quran to say to the Christians that if God had a son, he [i.e.
Muhammadsa] would be the first one to worship him. But this
does not mean that God has a son.
Similarly, we do not say that there is anyone in the world who
has surpassed the status of the Holy Prophetsa. We say that if
anyone wants to exceed his status he may try, for God has not
closed that door; but the reality is that never has any mother ever
given birth to a child, nor will a child ever be born until the Day of
Judgment, who can be greater than Muhammadsa, Messenger of
Allah. (Ibid.)

Thus, in addition to stating the logical possibility of surpassing the

status of the Holy Prophetsa, it has been clearly stated that in reality
this will never happen up to the Day of Judgement. All men
(whether in the past, present or future) are in a race for attaining
nearness to God Almighty, and no one has been prevented from

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participating, nor have their feet been bound so as to cause them

disadvantage in this race. Were that the case, it would be unjust. So
it is not appropriate to reject the theoretical possibility. However,
the empirical reality is, in the words of Hadrat Khalifatul-Masih
IIra, that neither has any mother ever given birth to a child, nor will
a child ever be born until the Day of Judgment, who can be greater
than Muhammadsa, Messenger of Allah.

Greater in Status than Before

In an effort to prove that the Ahmadiyya Muslim Community is

guilty of insolence against the Holy Prophet Muhammadsa, Bawa
Sahib has quoted the following two couplets from a poem by an
Ahmadi Muslim by the name of Qadi Zahurud-Din Akmal:

Muhammadsa has once again descended among us,

And he is greater in status than before.
He who wishes to see Muhammadsa O Akmal,
Should see Ghulam Ahmadas in Qadian.
These couplets can neither be associated with the Communitys
teachings nor can the poet be construed as someone who can
officially state the beliefs of the Community. If that were the case,
all communities would be put to trial based on the statements of
nominal members, and keeping peace within any sect or society
would become impossible. If it is alleged that Akmal Sahib is trying
to establish that the person who has appeared in Qadian as a buruz
of Muhammadsa is higher in status than the one who was born in

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Makkah, then this belief has nothing to do with the Ahmadiyya

Muslim Community. Any fair-minded person who is acquainted
with the writings of the Promised Messiahas can never attribute this
belief to the Ahmadiyya Community. The Promised Messiahas
spent his entire life in complete submission to the Holy Prophetsa.
He was so deferential that in utter humility he compared himself to
the dust of the alleyways belonging to the progeny of the Holy
Prophetsa. Fervently in love, he writes:

My life and heart are an offering for the graces of

Muhammadsa;
I am equal to the dust of the alleys belonging to the
progeny of Muhammadsa.
Let us examine the facts regarding Akmal Sahibs poetry. At times,
in keeping with their poetical style, poets say things which do not
comprehend the true essence of their thoughts, and it is often the
case that poets have to clarify their own work. Accordingly, the false
impression created by these couplets was painful for all Ahmadis
who read it. Indeed it was various Ahmadi readers who were the
first to express their displeasure about the style of writingbefore
any opponent ever took issue with the poemand sought an
explanation; the poet himself then explained his meaning, as
follows:

The Verdict of the Holy Quran and Sunnah

The aforementioned couplet is in great respect in the Court of

Muhammad Mustafasa [the Chosen One]. God, who knows the
secrets hidden within the hearts, is witness that even my
subconscious never considered any personality to be in any way
comparable to the Seal of the Prophetssa. Allah the Almighty
knows better that by writing this coupletAnd he is greater in
status than beforeI never imagined that I was bringing anyone
in comparison with Holy Prophetsa. Rather, what I said was that
Muhammadsa has descendedthat is, his second coming has
taken place. This is the belief of all Ahmadi Muslims. It is neither
by way of incarnation nor by the transmigration of souls, but it is
the descent which is his spiritual manifestation, as Allah has
mentioned in the Holy Quran:2

Surely every hour that follows is better for thee than the one
that precedes.
By virtue of durud sharif [invocation of blessings upon the Holy
Prophet Muhammadsa] and noble deeds, not only is such a
believer blessed, but the status of Holy Prophetsa is also raised and
would continue to be raised because there is no limit to Gods
bounties. Therefore, I have said only that the blessings and
munificence of Muhammad Mustafasa [the Chosen One] are
descending once again, and that his descent can only mean that his
2

Surah ad-Duha, 93:5

25

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glory is being manifested more than ever before. No other person

is mentioned in this couplet; in fact, the final couplet of this
poem is:
That is, Hadrat Mirza Ghulam Ahmadas has attained the status of
the Promised Messiah as a consequence of his complete
submission to, and perfect followership of, the Holy Prophet
Muhammadsa. (Al-Fazl, Aug. 13, 1944)

It is clear from the aforementioned explanation that this

interpretation does not merit criticism. If someone insists that this
interpretation has been fabricated by the writer, and the verse
actually carries its literal meaningwhich is what Bawa Sahib
allegesthen it is his right to do so. But no one can deny the verity
that among the knowledgeable, the interpretation that is provided
by the poet is considered to be the most reliable. If someone
disregards this principle, then he is free to attribute his own
meaning to Akmal Sahibs poem and curse him; but the said belief
can never be associated with that of the Ahmadiyya Muslim
Community. We proclaim once more: if the meaning attributed by
Bawa Sahib is indeed true, then this couplet is worthy of immense
criticism and censure. However, the Ahmadiyya Community can
never be made the target of such criticism.

Contextualizing
Halal and Haram

Bawa Sahib has quoted a partial extract, out of context, from a

letter written by the Promised Messiahas in order to raise another
allegation. The excerpt reads:
The Holy Prophetsa and his Companions [...] would eat cheese
made by the Christians, even though it was widely alleged that it
contained lard. (Maktub, Al-Fazl Qadian, Feb. 22, 1924)

This is a lengthy letter, the summary of which is that something

halal [permissible] should not be classified as haram [prohibited]
based merely on suspicion. In this very regard, the Promised
Messiahas has also mentioned the practice of the Holy Prophetsa. It
is unclear what issue Bawa Sahib is raising. It seems that he merely
wishes to deceive the general public in order to inflame their
passions. If he was at all familiar with Islamic literature, he would
know that Hadrat Sheikh Zainul-Abidin bin Abdul Aziz writes in
his book, Fathul-Muin Sharhu Quratil-Ain (compiled 982 Hijra;
Egypt), under the heading of Babus-Salat:

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It was believed that jokh (a type of cheese) is made with lard, and
the cheese of Syria is made of liquid lard. Someone brought it to
Holy Prophetsa and he ate it and did not ask any questions [in
regards to it].

The above translation is taken from the magazine, Izharul-Haqq

Darbarah Jawaz Taam Ahl-e-Kitab, which was published by Extra
Assistant Commissioner Khan Ahmed Shah in 1875. It was based
on the aforementioned Hadith. This magazine has been endorsed
by various ulema, including Maulavi Nadhir Husain of Delhi.
In sum, either Bawa Sahib is totally ignorant of Islamic
literature, or he is knowingly resorting to falsehood. If he possessed
even an iota of honesty, Bawa Sahib would attack his own great
leader, Maulavi Nadhir Husain of Delhi and the ulema of his ilk,
before attacking the Promised Messiahas; and were he possessed of
such courage, he would first criticize Hadrat Sheikh Zainul-Abidin
bin Abdul-Aziz.

Revelations Regarding
Qadian Misrepresented

Bawa Sahib had recorded the following three excerpts from the
literature of the Ahmadiyya Muslim Community.
First excerpt:
Qadian is the mother of all townships; thus, whoever does not
maintain relations with Qadian will be cut off. You should fear
that someone may be cut off from among you. How long will this
fresh milk last? Even the milk of mothers dries up. Did or did not
the milk dry up from breasts of Makkah and Madinah?
(Haqiqatur Ruya, p. 46)

Second excerpt:
Whoso does not come to Qadian, or at the very least carry a desire
to migrate, a doubt exists as to whether his faith is true. [...] With
regard to Qadian, Allah the Almighty has proclaimed the
following:

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It is absolutely true that blessings similar to the holy cities of

Makkah and Madinah descend here. The Promised Messiahas
himself has said:

The land of Qadian is now honoured,

By crowds of people it is a holy land.
(Mansab-e-Khilafat, p. 33, by Mirza Bashirud-Din Mahmud Ahmadra)

Third Excerpt:
The names of three cities are mentioned in the Holy Quran:
Makkah; Madinah; and Qadian. (Khutbah Ilhamiyyah, Ruhani
Khazain, vol. 16, p. 20, footnote)

These above-noted statements are only partial excerpts. Further,

Bawa Sahib did not disclose that the third excerpt, from Khutbah
Ilhamiyyah [The Revealed Sermon], narrates a vision, and is not the
speech of the Promised Messiahas [but that of God Almighty]. He
attempts to give readers the impression that comparing the
blessings which descend in Qadian to those of Makkah and
Madinah is somehow disrespectful to those two holy cities.
Someone filled to the brim with prejudice may argue such
things, but it would not be difficult for a well-meaning person to
take note that much greater honour has been assigned to Chachran
Sharif, homeland of Hadrat Khawajah Ghulam Faridrh. In fact, the
following belief, presented by one his followers in poetic form, is
commonly known in the Siraiki area:

The Verdict of the Holy Quran and Sunnah

31

Chachran appears to be like Madinah and Kot

Mithan like Baitullah;
Apparently, it is our beloved Farid, but deep
within, it is Allah.
No one at the time of this poems publication considered it worthy
of criticism, nor do they now. Every sensible person understands
that such statements are but a testament to divine blessings, the
purpose of which is to make plain that the Light of Allah shines
upon Makkah and Madinah, and by their means, Allahs Light also
descends upon such villages. The question of whether or not these
villages possess the same status as Makkah and MadinahGod
forbiddoes not even arise. Accordingly, Haji Imdadullah Muhajir
Makki used to say:

Wherever this impoverished one should reside,

That place shall be Makkah and Madinah and the
Tomb [of the Holy Prophetsa].
(Khairul-Afadat, Malfuzat Maulana Ashraf Ali Thanvi,
published by Idarah Islamiyyat Lahore, August 1982)

Similarly, Sheikhul-Hind [the Sheikh of India], Maulana Mahmood

Hasan, has said the following about Maulavi Rashid Ahmad of
Gangoh in elegy:

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Peoplewho still maintain zest for knowledge and wisdom

in their bosoms
Will wander in Kabah, asking for the way to Gangoh.
By comparing your enlightened tomb to Mount Sinai,
I keep pleading again and again show me your face. See
how simple I am.
(See Mersiyah, by Mahmood Hasan, President Deoband, p. 617,
published by Matba Bilali, Sadhora, Ambala Distt.)

One wonders, how do those who inflame the emotions of simple

Muslimsin particular those affiliated with the Deobandi sect and
whose highly respected elders words these areforget to issue a
fatwa of disbelief against him? And why did they not think to
kindle a fire of opposition against him and all of his followers?
These words, which highly respected Deobandi elders often
repeat with great pomp, are very dangerous. In truth, if insolence
has been committed, it is in these words. It is claimed that the
distant towns and villages are not receiving blessings from Makkah;
rather, in the blessed alleys of Makkahwhich were honoured by
the blessed feet of our beloved lord and master, the Holy Prophet
Muhammadsapeople of faith cannot achieve peace until they ask
the way to Gangoh. In other words, Makkah and Baitullah [i.e., the
Holy Kabah] are but a compass, and Gangoh has become the town
of the qiblahGod forbid.

The Verdict of the Holy Quran and Sunnah

33

Let us examine other statements. Allamah Iqbal writes about

India:

It is the homeland of Gautama; and a sanctuary

honoured by Japan,
For the lovers of Jesus, it is a small Jerusalem.
(Baqiyat-e-Iqbal, p. 328, Publisher: Aina-e-Adab Chowk Minar,
Anarkali, Lahore, Second Edition, 1947)

Hadrat Baba Faridud-Din Ganj Shakar declares that:

A dervish must cover 70,000 spiritual stations. At the first station,
the dervish reaches a stage where he offers his five daily prayers
before Gods Throne along with its residents; and whenever the
dervish returns from there, he always sees himself inside the Holy
Kabah. When the dervish returns, he sees the entire world
between his fingers. (Anwar-e-Sabri, by Hafiz Ubaidullah Sabri,
Islami Kutub Khanah, Gujranwala, p. 118)

Then we have Sultanul-Mashaikh [the King of the Sheikhs]

Khawajah Nizamuddin Auliya, known as the Devotee of Allah,
who states:
On one occasion, I became very eager to make the pilgrimage to
the Holy Kabah. I had decided to pay a visit to Pakpattan [a city
in Pakistan] before setting off for the Hajj. Upon reaching the

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noble city of Pakpattan, I was honoured to encounter Hudur

Sheikhul-Islam Hadrat Baba Sahibra, and the purpose of my
performing the pilgrimage was fulfilled and I obtained even
greater rewards from Allah.

He further states:
After some time, the eagerness to perform the Hajj again
dominated my thoughts, so I once more visited Pakpattan and
Allah further bestowed special bounties upon me. SultanulMashaikh, with tears in his eyes, said with his blessed tongue:

That is the way to the Kabah;

But here is the way to the Friend.
(Anwar-e-Sabri, by Hafiz Ubaidullah Sabri,
Islami Kutub Khanah, Gujranwala, p. 172)

Now, will Bawa Sahib make these statements the subject of his
reproach as well? If he possesses the audacity, let him try.

The Progeny of
Hadrat Fatimah ra

Bawa Sahib quotes the following statement from a book of the

Promised Messiahas, Eik Ghalati Ka Izalah [A Misconception
Removed]:
According to the Hadith recorded in Kanzul-Ummal, the
Persians are not only Israelites but are also among the ahl-e-bait3
[people of the house]. In a vision, Hadrat Fatimahra placed my
head on her lap and thus showed me that I too belonged to her
progeny. (Eik Ghalati Ka Izalah, Ruhani Khazain, vol. 18, p.
213)

In an effort to spread his hateful views, Bawa Sahib did not publish
the entire vision, which, incidentally, the Promised Messiahas
mentions in a footnote on the very same page from which the above
noted excerpt is taken. These maulavis have no shame. Although
Hadrat Fatimahra is referred to as a mother figure, with the
3

Kanzul Ummal, vol. 12, Hadith 34132, 34133

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Judge for Yourself

Promised Messiahas proclaiming himself to be from her progeny,

progeny
these maulavis cannot desist from exposing the filth of their own
souls. Adopting such an attitude towards a personality so pious and
respectable as Hadrat Fatimahra is highly disrespectful and entirely
unbearable.
We reproduce below the entire event as narrated by the
Promised Messiahas. Readers will thus be able to understand that
the maulavis are deliberately hiding the truth by publishing only an
excerpt in an effort to validate their hateful views and mislead
people of theirr own ilk. In the footnote below the above-quoted
above
as
excerpt, the Promised Messiah has discussed the vision in detail.
detail
He writes:
After Maghrib Prayer,
rayer, while I was fully awake, I was overtaken by
a slight numbing of my faculties [] and had a wonderful
experience. First there was a sound of some people walking fast
[] and then five very dignified, holy, and handsome personages
came into my vision. They were the Holy Prophet, may peace and
blessings of Allah be upon him, Hadrat Ali, Hasan, Husain
H
and
Fatimah Az-Zahra, may Allah be pleased with all of them. One of
them, and I think it was Hadrat Fatimah, may Allah be pleased
with her, out of great affection and kindness like a loving mother,
placed this humble ones head upon her thigh. Then I was given a
book concerning which I was told: It is a commentary on the
Holy Quran, which has been compiled by Ali and now
no Ali
bestows it upon you.
[Allah be praised for all
this]. (Barahin-e-Ahmadiyya, part 4, p. 503 sub-footnote
footnote 3,
Ruhani Khazain, vol. 1, pp. 598599 sub-footnote,
footnote, See also
Tohfa-e-Golarhviyyah, p. 31 sub-footnote 3)

The Verdict of the Holy Quran and Sunnah

37

Read each and every word of this vision and you will discover that it
describes that the Five Holy Ones [the Holy Prophet Muhammadsa,
Alira, Fatimahra, Hasanra and Husainra] entered the room and were
standing therein. One of them, most likely Hadrat Fatimahra, like a
compassionate and kind mother, brought the Promised Messiahas
close to herself. He was a child so young in age that his height barely
reached above the knees of this compassionate and kind mother.
The scene shown to the Promised Messiahas in this vision is that of
a mother who keeps her child close to herself out of love and
affection.
Now, to lewdly deride such a vision can only be the work of
someone with an impure character. With the exception of one who
cares not the least bit for the sanctity and respect of the ahl-e-bait
[i.e. family of the Holy Prophetsa], who can ridicule this pure
vision?
As far as visions are concerned, many saints from the ummah
have related visions of a similar nature. Anyone who reflects upon
them can easily ascertain that the ones guilty of insolence and of
abusing the ahl-e-bait are not the people of visions, but rather those
who draw the wrong conclusions about such visions. If those given
to criticism were alive in the times of the great elders, would they
have raised such sordid objections against them as well?
For example, Hadrat Imam Abu Hanifahrh saw that he was
gathering the blessed bones of Holy Prophet Muhammadsa,
choosing some but not others. He awoke out of fright from this
dream. (For details see: Tadhkiratul-Auliya, ch. 18, KashfulMahjub, Urdu translation, p. 106)

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Then, Hadrat Sayyed Abdul-Qadir Jilanirh states:

And that I saw in the dream that I am in the lap of Hadrat
Aishahra and suckling on her right breast. Then I took out her
left breast and suckled on it. At the same time, Hadrat
Muhammadsa came inside. (Qalaidul-Jawahir, Fi ManaqibushSheikh Abdul-Qadir Jilani, published in Egypt, p. 57)

These are just two examples of visions granted to the indisputable

elders for our readers to consider.
In contrast, the following vision belongs to a famous elder of
Silsilah Qadiriyyah Mujaddidiyyah, Hadrat Shah Muhammad Afaq
(d. August 14, 1935), who narrated it to one of his followers,
Fadlur-Rahman Ganj Muradabadi. (Note that Shah Muhammad
Afaq is among the elders of the Deobandi sect.) [Following a long
series of honorific titles for Maulana Fadlur-Rahman covering more
than two lines, e.g. the Guide of the shariah and the way, and the
Knower of the secrets of truth and knowledge] it is written:
[...] Maulana Fadlur-Rahman stated personally that once, Hadrat
Alira asked me to go to his home. I was embarrassed by the
thought of going, so I hesitated. Hadrat Ali repeated his request,
saying Go ahead, you have my permission. So I went. Inside,
Hadrat Fatimahra was seated. She exposed her blessed breast and
embraced me, chest-to-chest, and kissed and fondled me
excessively. (Irshad-e-Rahmani, p. 42, printed Khanqah Moniger)

Bawa Sahibs judgement is confusing. If in a vision someone sees

Hadrat Fatimahra as his mother, Bawa Sahib vehemently raises cries

The Verdict of the Holy Quran and Sunnah

39

of insult and abuse against him; yet he feels no shame when

reading the aforementioned vision of Maulana Fadlur-Rahman.
The fact is that visions require interpretation, but if they are not
interpreted in the light of sane reason, understanding and insight,
the results can become extremely repulsive. The responsibility of
inappropriate interpretations lies not with the great seers of visions,
but with those who misinterpret them; or instead of interpreting,
attribute literality to them and proceed to expose their wretched
inner selves.

Concluding Comments

In the end, we present a few statements of the Promised Messiahas

which demonstrate that he was an earnest follower of the Holy
Prophet Muhammadsa, inebriated with love for him and for the
members of his household. Nowhere in the entire world of
literature can you find a parallel to the love and devotion that the
Promised Messiahas has expressed in his poetry and prose towards
his lord and master, Hadrat Muhammad Mustafasa [the Chosen
One]. Moreover, he has imparted to his Community a true
understanding of the station of the Holy Prophet Muhammadsa and
the members of his household. To accuse such a person of abusing
the Holy Prophet Muhammadsa is a great calumny.
1. The Promised Messiahas expresses his love for the Holy Prophet
Muhammadsa in his Persian poetry as follows:

I am ready to offer my heart and soul for the beauty

of Muhammadsa.

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My body is merely the dust of the lane treaded by

the progeny of Muhammadsa.
I have seen with my hearts eye and heard with
perceptive ears,
That the trumpet of the beauty of Muhammadsa,
echoes everywhere.
This ever-flowing spring of divine verities which I
am distributing freely among Gods creatures,
Is but a drop from the ocean of the excellences of
Muhammadsa.
(Majmua-e-Ishtiharat, vol. 1, p. 97)

2. In Barahin-e-Ahmadiyya, he writes of his love for the ummah:

In acquiring divine light, love for the members of the household of
the Holy Prophetsa plays a great part. A person who attains
nearness to God does so by virtue of spiritual inheritance from
those righteous and holy ones and becomes their heir in respect of
all his knowledge and spiritual insight. (Barahin-e-Ahmadiyya,
part 4, pp. 502503 sub-footnote 3, Ruhani Khazain, vol. 1, pp.
597598 sub-footnote 3)

3. Earlier in the same excerpt, he speaks of his servitude to the Holy

Prophet Muhammadsa:

The Verdict of the Holy Quran and Sunnah

43

This humble one is one of the lowly servants of the great

Prophetsa, who was the Chief of Messengers and the Crown of all
Prophets. If the other Messengers are Hamid,4 he is Ahmad,5 and
if they are Mahmud6 he is Muhammadsa.7 (Barahin-e-Ahmadiyya,
Ruhani Khazain, vol. 1, p. 594, sub-footnote 3)

4. Expressing his love for Islam and the Holy Prophet Muhammadsa,
the Promised Messiahas writes in Arabic:

Allah knows that I am a lover of Islam and a sacrifice for, and a

servant of, the Best of Creation Ahmad Mustafasa [the Chosen
Prophet of God]. (Aina-e-Kamalat-e-Islam, p. 388, Ruhani
Khazain, vol. 5, p. 388)

5. Emphasizing the importance of following the Holy Prophet

Muhammadsa, the Promised Messiahas writes:
[...] We have found every light by following the immaculate
Prophet and whoever follows him will also find it and he will
4
5
6
7

He who praises Allah.

He who praises Allah to the ultimate point.
One deserving praise.
One deserving the ultimate praise.

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become so accepted of God that nothing will be impossible for

him. The Living God, who is hidden from people, will be his God
and all false gods will be trodden under his feet. He will be blessed
everywhere and Divine Power will be with him.
[Peace be on him who follows the
guidance.] (Siraj-e-Munir, Ruhani Khazain, vol. 12, pp. 8283)

6. Again on the same subject we read:

All this honour has been conferred upon me solely by virtue of
being a follower of a Prophetsa whose spiritual rank and high
standard is largely hidden from the world, and he is none other
than Muhammad Mustafa [the Chosen One], may peace and
blessings of Allah be upon him. (Chashma-e-Masihi, p. 2324,
Ruhani Khazain, vol. 20. p. 254)

7. In his illuminating exposition on revelation, Haqiqatul-Wahi, the

Promised Messiahas writes:
I have, by the sheer grace of God, and not on account of any merit
of my own, been accorded a full measure of the bounty that was
bestowed before me on the Prophets and Messengersas and the
Chosen ones of God. It would not have been possible for me to be
granted this bounty had I not followed the ways of my lord and
master, the Pride of the Prophets, the Best of Mankind,
Muhammadsa. Whatever I have been given, I have been given due
to this adherence and I know through my true and perfect
knowledge that no man can reach God except through following
the Holy Prophetsa nor can anyone arrive at a full understanding

The Verdict of the Holy Quran and Sunnah

45

of God except through him. (Haqiqatul-Wahi, Ruhani Khazain,

vol. 22, pp. 5965)

8. Showing how the Promised Messiahas considered the Holy

Prophetsa his very shelter, he said:
Aside from the Greatest and Best of the Messengers, Hadrat
Muhammad Mustafasa [the Chosen One] and his pure and
comprehensive Hadith, and the true Light of Allah and His
undoubted Word, what other shelter is there for us to turn to, and
whose face is more beautiful that would attract us. (al-Hakam,
Nov. 8, 1898, p. 6)

9. Expressing gratitude for the fruits that come from faithfulness to

the Holy Prophet Muhammadsa, he says:
Verily, loving of the Word of Allah, and acquiring love for the
pure speech of the Holy Prophetsa and gaining of the pure love and
relationship with the people of God is a blessing which is
bestowed upon distinguished and sincere people of God. As a
matter of fact, this is the basis of great advancements towards
perfection, and the seed by which a tree of certainty and
advancement of knowledge and strength of beliefs emerges, and
indeed the fruit of deep personal love of God. (al-Hakam,
March 3, 1899, p. 3)

10. The Promised Messiahas then explains that all his and his
Communitys blessings and success comes from following the
path of Islam.

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I know it for certain that under all circumstances, my Community

and I shall be granted the support and help of God, so long as we
tread upon the straight path, follow the Holy Prophet
Muhammadsa earnestly and completely, make the sublime
teachings of the Holy Quran our way of life, and exhibit these
teachings through our practice and condition, and not just words.
If we follow this path then surely remember that even if the whole
world should come together to destroy us, we would not perish,
because God will be with us. (al-Hakam, Sept. 24, 1904, p. 4)

To the fault-finders we submit one final excerpt, from the Promised

Messiahsas Persian poetry:

Next to God I am inebriated with the love of

Muhammadsa;
If this is infidelity, then by God I am a great infidel.
His love has penetrated inside my body so much so,
That I have been freed from everything personal
and totally filled with the passion for that beloved.

System of Transliteration

Please note that according to our system of counting Quranic

verses, the verse Bismillahir-Rahmanir-Rahim (In the name of
Allah, the Most Gracious, Ever Merciful) is counted as the first
verse of the chapter which it precedes. Some publishers of the Holy
Quran, however, begin counting following Bismillahir-RahmanirRahim. Should the reader not find the relevant verse under the
number mentioned in this book, he or she is advised to deduct 1
from the number. For example, if this book quotes Ch. 35: Fatir:
25, then some copies of the Holy Quran will list the same verse
under Ch. 35: Fatir: 24.
The name of Muhammadsa, the Holy Prophet of Islam, has
been followed by the symbol sa, which is an abbreviation for the
prayer ( ) Sallallahu Alaihi Wa Alihi Wasallam (may peace
and blessings of Allah be upon him and his progeny). The names
of other Prophetsas and messengers are followed by the symbol as,
an abbreviation for ( / ) Alaihissalam/Alaihimussalam (on
whom be peace). The actual prayers have not generally been set
out in full, but they should nevertheless, be understood as being
repeated in full in each case. The symbol ra is used with the name
of the Companions of the Holy Prophetsa and those of the

A Review of the Booklet Faislah Ap KareinJudge for Yourself

48

Promised Messiahas. It stands for ( / / ) Radiyallahu

anhu/anha/anhum (may Allah be pleased with him/with
her/with them). rh stands for ( ) Rahimahullahu Taala (may
Allahs blessing be on him). aa stands for ( ) Ayyadahullahu
Taala (may Allah, the Almighty help him).
In transliterating Arabic words we have followed the following
system adopted by the Royal Asiatic Society:

at the beginning of a word, pronounced as a, i, u preceded

by a very slight aspiration, like h in the English word
honour.
th, pronounced like th in the English word thing.
h, a guttural aspirate, stronger than h.
kh, pronounced like the Scotch ch in loch.
dh, pronounced like the English th in that.
s, strongly articulated s.
d, similar to the English th in this.
t, strongly articulated palatal t.
z, strongly articulated z.
, a strong guttural, the pronunciation of which must be
learnt by the ear.
gh, a sound approached very nearly in the r grasseye in
French, and in the German r. It requires the muscles of the
throat to be in the gargling position whilst pronouncing it.
q, a deep guttural k sound.
, a sort of catch in the voice.

System of Transliteration

49

Short vowels are represented by:

a for
(like u in bud)
i for
(like i in bid)
u for
(like oo in wood)
Long vowels by:
a for
i for
u for
Other:
ai for
au for

or (like a in father);
or
(like ee in deep);
(like oo in root);

(like i in site); 8
(resembling ou in sound)

Please note that in transliterated words the letter e is to be

pronounced as in prey which rhymes with day; however the
pronunciation is flat without the element of English diphthong. If
in Urdu and Persian words e is lengthened a bit more, it is
transliterated as ei to be pronounced as ei in feign without the
element of diphthong. Thus is transliterated as kei. For the nasal
sound of n we have used the symbol n. Thus the Urdu word is
transliterated as mein.9

In Arabic words like ( Shaikh) there is an element of diphthong

which is missing when the word is pronounced in Urdu.
These transliterations are not included in the system of
transliteration by The Royal Asiatic Society.

50

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The consonants not included in the above list have the same
phonetic value as in the principal languages of Europe.
We have not transliterated most of the foreign words which
have become part of English language, e.g., Islam, Mahdi, Quran10,
Hijra, Ramadan, , ulama, umma, sunna, etc.
Curved commas are used in the system of transliteration, for ,
for . Commas as punctuation marks are used according to the
normal usage. Similarly, normal usage is followed for the
apostrophe.

10

Concise Oxford Dictionary records Quran in three formsQuran,

Quran and Koran.

Glossary

Ahmadiyya Muslim JamaatThe Community of Muslims who

have accepted the claims of Hadrat Mirza Ghulam Ahmadas of
Qadian as the Promised Messiah and Mahdi. The Community was
established by Hadrat Mirza Ghulam Ahmadas in 1889, and is now
under the leadership of his fifth khalifahHadrat Mirza Masroor
Ahmad (may Allah be his help). The Community is also known as
Jamaat-e-Ahmadiyya. A member of the Community is called an
Ahmadi Muslim or simply an Ahmadi.
AlhamdulillahA phrase from the Holy Quran meaning, all
praise belongs to Allah alone.
AllahAllah is the personal name of God in Islam. To show
proper reverence to Him, Muslims often add Taala, translated here
as the Exalted, when saying His Holy name.
BuruzSpiritual reappearance. Refers to the spiritual second
advent of the Holy Prophet Muhammadsa in the person of Hadrat
Mirza Ghulam Ahmadas.
HadratA term of respect used for a person of established
righteousness and piety.

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Holy ProphetsaA term used exclusively for the Founder of Islam,

Hadrat Muhammad, may peace and blessings of Allah be upon him.
Holy QuranThe Book sent by Allah for the guidance of
mankind. It was revealed word by word to the Holy Prophet
Muhammadsa over a period of twenty-three years.
Imam MahdiThe title given to the Promised Reformer by the
Holy Prophet Muhammadsa; lit. Guided Leader.
MuhammadProper name of the Holy Prophetsa of Islam.
The Promised MessiahThis term refers to the Founder of the
Ahmadiyya Muslim Jamaat, Hadrat Mirza Ghulam Ahmadas of
Qadian. He claimed that he had been sent by Allah in accordance
with the prophecies of the Holy Prophetsa about the coming of alImam al-Mahdi (the Guided Leader) and Messiah.
SunnahPractice of the Holy Prophet Muhammadsa of Islam.
SurahA term in Arabic referring to a chapter of the Holy Quran.
ZillZill means a reflection. The title of Zilli Nabi, given to the
Promised Messiahas, means that he reflected the prophethood of the
Holy Prophet Muhammadsa and had no independent status.

Index

Akharin

Deobandi

who are the, as mentioned in the

Holy Prophetsa by, 1

Holy Quran, 15

Hadrat Baba Faridud-Din Ganj

Allamah Iqbal
couplet in honour of India, 33
Bangla Knoll

Hadrat Fatimahra

Barahin-e-Ahmadiyyah

seen as the mother in a vision by

cited on Promised Messiah's

the Promised Messiah, 35

sa

love for the Holy Prophet ,

Chachran Sharif
alleged honour of, 30
Companionship
meanings of, in religious
context, 12
Complete reflection
The Promised Mahdi as the
complete reflection of the
Holy Prophetsa, 16

Shakar
on 70,000 spiritual stations, 33

debate held at, 1

42

contempt of the status of the

Hadrat Imam Abu Hanifahrh

vision of collecting the bones of
the Holy Prophetsa, 37
Hadrat Imam Baqirrh
saying of, 3
style of narrations by, 4
Hadrat Khalifatul-Masih IIra
on the high status of the Holy
Prophetsa, 20

A Review of the Booklet Faislah Ap KareinJudge for Yourself

54

Hadrat Sayyed Abdul-Qadir

rh

exaltation above the people of

Jilani

in a vision, saw himself in the

lap of Hadrat 'A'ishah, 38
Hadrat Shah Waliullah

rh

their age, 8
Khatamul-Wilayat
prophesied appearance of, in

saying that the Promised

Messiahas would be a
complete reflection of the
sa

Holy Prophet , 17

Imam Mahdi, 18
Khawaja Nizamuddin Auliya
on the honour of his visit to
Pakpattan, 33

on the exalted status of the Holy

sa

Makkah and Madinah

unquestionable honour of, 31

Prophet , 13
Hadrat Sheikh Zainul Abidin bin

Maulana Fadlur-Rahman
vision of, about Hadrat

Abdul Aziz

Fatimah, 38

cited, 27
Haram

Maulavi Rashid Ahmad of Gangoh

something should not be

declared as, based on
speculations, 27

elegy in honour of, cited, 31

Promised Messiahas
love and devotion for the Holy

sa

Holy Prophet Muhammad

Promised Messiahsas love and

devotion for, 41
prophecies by, of the solar and
lunar eclipses, 3
quoted on the identity of the
people of the latter days, 14
reflection of, in all Prophets, 18
Shah Wali'ullah on the status of,
14

Jews

Prophetsa and his progeny, 24

on the grand status of the Holy
Prophetsa, 5
on the importance of following
the Holy Prophetsa, 43
prophecy of lunar and solar
eclipse about the advent of, 3
Prophet Jesusas
significance of sittng at the right
hand of God, 12

55

Index

Qadi Zahurud-Din Akmal

couplets of, along with his own
explanation, 23
Qadian
honour of, 30
Shaikh Muhammad Ikram Sabri
cited, 17

Sunan Ad-Dar Qutniyy

Hadith recorded in, 5
Visions
require interpretation, 39
Zill and Buruz
The Promised Mahdi to be, of
the Holy Prophetsa, 16